Now, in truth, it cannot be said that Yesod and Malkut do not overlap with other Sefirot on the Great Tree of Life, but rather there are overlapping attributes with all of the Sefirot on the Great Tree, except Hesed and Gevurah. Thus, when contemplated on the Great Tree of Life there are teachings of shifting attributes of Tzaddik and Community, corresponding with overlapping Sefirot, while at the same time Yesod and Malkut in each Olam hold the correspondences of Tzaddik and Community; hence, there is a play of Da’at-Yesod with the Holy Tzaddik, and Keter-Tiferet-Malkut with the spiritual Community of Israel, or Anointed Community. These teachings, though, on the various attributes and gradations of Tzaddik and Community would venture beyond our present topic and would pose a distraction here, so I’ll refrain from delving into them at this time.

I feel a pattern here I never imagined before, possibilities for the transformation of Tzaddik and Community right up the Middle Pillar, which I hoped you might share more about.

These shifting attributes of Tzaddik and Community correspond with various gradations of the revelation and manifestation of Tzaddik and Community, the evolution of Anointed Community and the play of light transmission, and the transmission of the da’at and ruach of the Holy Tzaddik. As we know, the revelation of the works of God with a tzaddik, and the revelation of their spiritual or supernal realization - their knowledge and power in the Spirit, is completely dependent upon the assembly of companions, disciples, that gather around them; the more auspicious their assembly, the greater the manifestation of the community, the greater the faith and love of those composing it, the greater the revelation of the works of God, and the greater the revelation of the realization of the tzaddik in the Messiah.

As has been suggested, there are four principle levels or grades of tzaddik and community corresponding with Yesod and Malkut of the four Olamot, Asiyah, Yetzirah, Beriyah and Atzilut, Atzilut corresponding with the appearance of the holy tzaddik and community in the World-To-Come, or Supernal Abode. Understanding this, Asiyah corresponds with the appearance of the tzaddik and community in this world, in the material world and universe, and Yetzirah corresponds with the appearance of tzaddik and community in the astral worlds and universe, and exterior heavens, and Beriyah corresponds with the appearance of tzaddik and community in the spiritual worlds and universes, and interior heavens. As the dance of the Holy Shekinah with a tzaddik and their assembly progresses and evolves, so the appearance, and the beauty and holiness, and glory and power, of tzaddik and community increases in the inner dimensions, the “angel” and “body of light” - “matrix of light,” ascending, radiant in the Holy Shekinah and Spirit. As this transpires, so the tzaddik and community becomes a holy vessel, vehicle, of greater and greater influxes of the Sefirot and heavens, and there is a greater and greater manifestation of the kingdom of heaven and Holy Shekinah with them in the world; hence, greater works of God can be revealed through them, the power of Shaddai, the Almighty.

Also understand, tzaddik and community gather and engage in spiritual works in these various dimensions, material, astral, spiritual and supernal, which initiates are often able to perceive and have conscious experience of in dream and vision, or may experience remembrance of in moments of light transmission and powerful movements of the Spirit of God. Likewise, tzaddik and community spanning these various dimensions also reflects a truth of tzaddikim and their assemblies, that there is a great luminous assembly of spirits, angels, and such, with tzaddikim, and the luminous assembly that is with them is far greater than the apparent assembly in this world, immeasurably so!

As perhaps you might imagine, these four principle grades of tzaddik and community also correspond with different grades of spiritual works, revelation and transmission with, in and through community, the grade corresponding with Yesod and Malkut of Atzilut being a gathering, assembly, of all tzaddikim - perfect community in Messiah, the Anointing.

Although we may speak of four principle grades of tzaddik and community, given that all of the Sefirot contain the entirety of the ten, so you will understand many grades of the revelation and manifestation of tzaddik and community, grades within grades without end.

There is something more that we can say concerning tzaddik and community in Beriyah and Yetzirah, something that may hint at the greater array of the radiance of tzaddik and community. As is known, tzaddikim have heavenly academies or schools in Maon, the sixth heaven, generating light realms as sanctuaries for soul in that heaven, and therein they engage in teaching and initiating, drawing the realization of souls to its fruition. Though the souls of great tzaddikim incarnate, so they continue to appear in their heavenly academy, and as they gather souls to themselves in this world, through their spiritual works in dream and mystical ascensions of soul they draw those who cleave to them into their heavenly academy during sleep and dream, teaching and initiating them into deeper, secret mysteries. Those close to a tzaddik who have mature faith and love, may become conscious of something of this play, more or less, and remember these luminous dreams, and so embody something of the knowledge and power received in this way. Likewise, as is known, Rakiya, the second heaven, is the astral universe and all worlds in the universe have an appearance in the astral universe, having a material and astral manifestation. As is known, the fruition of souls comes when they take up the movement of the Messiah in a world, becoming the Messiah to that world, and therefore a holy tzaddik destined to be the Messiah in a world tends to that world in the astral dimension long before their incarnation as the Messiah, and it may be that souls of companions with whom they have a very close bond are destined to be among the matrix of soul who enter with them for the revelation of the Messiah. Thus, it may be that some among the companions of a tzaddik may secretly be drawn into this labor in the astral universe with other worlds as well. All in a great mystery, this too is a spiritual labor within and behind Anointed Community, a labor to bring salvation into worlds beyond and in the future. This corresponds to aspects of the spiritual work or movement tzaddik and community within Beriyah and Yetzirah, respectively, though there are other aspects to the spiritual work or movement of tzaddik and community in those dimensions, many other aspects.

In this we may understand that the play of tzaddikim and their communities is something much more than it appears to be on the surface, and truly it spans many incarnations, and many ages and worlds - it is a vast movement with, in and through space-time, a labor for a universal salvation, or the enlightenment and liberation of all spirits and souls.

Now the attributes of Holy Tzaddik to Yesod-Da’at and Anointed Community to Malkut-Tiferet-Keter in the Great Tree of Life follows something similar to what we have discussed, though in contemplation drawing out more detail; but also, contemplating this simply on the Middle Pillar of the single Holy Tree, this speaks of various movements of the revelation of the threefold body of tzaddik, and various gradations of light transmission and the communication of their da’at and ruach, the knowledge and power of their realization.

First there is tzaddik as Yesod and community as Malkut, tzaddik the firstborn, first anointed of the community, and as such the generator of community, the one receiving the influxes of the Sefirot, the Holy Light and Spirit, at the outset acting as the all-giver, and the community, the holy vessel of reception, the all-receiver fulfilling the desire to give in the holy tzaddik. This corresponds with the play of teaching and initiation that transpires between a tzaddik and their companions in this world, and it is the revelation of their body of emanation, more or less, the community being an extension of the body of emanation of tzaddik. There is, though, something more to the emanation body than the physical appearance of tzaddik and community, for it corresponds with the energetic transmission within and behind the thoughts, words and actions of the tzaddik, and the greater the movement and reception of the energetic transmissions, the greater the revelation of the emanation body of tzaddik. As the companions of a tzaddik, community of tzaddik, evolves and matures, so reciprocity arises, giving and receiving between tzaddik and community, and as this transpires there is a greater revelation of the emanation body of tzaddik, and a greater revelation of the knowledge and power of their realization, or the Holy Shekinah and Spirit they embody, and it may come to pass that there may be revelations of their body of glory, the exterior and interior glory.

As we know as community grows and evolves there is a natural generation of an outer and inner circle of companions with a tzaddik, among their companions will be those able to receive revelations of their body of glory, and corresponding inner grades of light transmission, and a greater imparting of the da’at and ruach of the tzaddik, and this corresponds with tzaddik as Da’at and community as Tiferet - movements of the revelation of the glory body, exterior and interior, and greater transmissions of the Holy Light and Spirit, and the knowledge and power of the realization embodied in the tzaddik.

If and when a companion, or more than one companion, emerges who is able to receive the inmost grade of light transmission, and so able to receive the full transmission of the da’at and ruach of their tzaddik, acquiring the Habad of the body of truth (Amet), this is community as Keter. Understand, in such a movement of revelation of inmost glory - the Glory of the Infinite and Eternal, tzaddik and companion merge in the Infinite Light, becoming as no-thing (ain), and as is said by sages of wisdom, “their crowns are in their heads,” and the radiance and power of the Supernal Crown is with them, the Holy Crown of the Lord, the Messiah.

Understand, the generation of assembly, community, with tzaddikim from one grade to another corresponds with a greater and greater embodiment of the Holy Light and Spirit, and a greater and greater manifestation of the kingdom of heaven and Holy Shekinah in this world; this transpires in every generation and will continue to transpire until all is accomplished in the End-Of-Days.

There is more that can be said concerning these mysteries of Holy Tzaddik and Anointed Community, but this seems enough for the moment, so here I shall pause and abide, waiting upon the Spirit of God.

May the Threefold Sanctuary of Messiah-Melchizedek continue to be manifest in this world into the End-Of-Days! Amen.

Hi,Wondering, tzaddikim at first glance should be on the tree of life zones on the middle pillar m t k Community on the tree of knowledge y d. How comes it's reversed. Isnt the raisin d etre to return to the tol from the tree of knowledge.

I don't understand your question concerning these correspondences and the Sefirot, perhaps you can elaborate on your contemplation and question. As you contemplate this, do bear in mind that correspondences shift in teachings of the Holy Kabbalah depending upon the context of the mystery being explored. The Holy Kabbalah is not quite as flat and linear as some folks might present it. I can say that the correspondences of tzaddikim and community that are given are found throughout classical texts on Kabbalah and source works, such as the Zohar. There are times, though, tzaddikim are ascribed to Hesed-Mercy and community to Gevurah-Severity, but that remains a play of Yesod and Malkut, for according to the masters of the tradition Yesod is rule by Hesed and Malkut is ruled by Gevurah.

Happily, in the western tradition there are two major circuits of force in the tol. Yesdod daath and kether malkuth. They are occasionally ascribed to the trees of life and knowledge. Yesdod daath seems to me highly serpent charged, perhaps inchoate. I get to believing a tzaddik might excusably play snake charmer in the higher circuit, where the energy is calmer. Thats not to say I don't get or respect the experience of those that actually have worked the system. As a newcomer I just respond simply to it.

I have seen some original models of the tol where the fall is centered around death malkuth..And the rectification, perfection happens when malkuth lifts to death. The tzaddik might then sign the way back. That makes sense, is that the intent.

Yes, indeed, at times Malkut is called the “Tree of Death” and Tiferet is called the “Tree of Life.” We find this in the Zohar, for as it is taught, “Malkut has no light of her own,” but she receives light from the upper Sefirot, and specifically from Tiferet through Yesod. When Malkut, Shekinah, is divorced from the Tiferet, the Holy One, she is call the Tree of Death, and this corresponds with the klippah of Malkut - impure emanations of Malkut.

The unification of Tiferet and Malkut, or the “Groom” and “Bride, “or the state of “separation” or “divorce,” heaven forbid, depends upon the thoughts, words and actions of human beings; if and when the thoughts, words and actions of human beings are in harmony with heaven and the will of the Supreme (Ratzon Elyon) Malkut is unified with Tiferet through Yesod - Tzaddik, Righteous One, there is the outpouring of supernal influx and the Holy Shekinah is manifest in full glory and power - something of the Tree of Life is manifest. Thus us the play of Tzaddik and Community, and indeed the spirituality of all of the faithful and spiritual elect who engage in study and contemplation, prayer and meditation, and who seek to worship the Holy One in spirit and truth - who seek to enact what is good and true, faith and love. Conversely, when the thoughts, words and actions of human beings are not in harmony with heaven, enlightenment, and the will of the Supreme, but venture into what is impure and evil - negativity, klippot are created and fed, as it were, and the spirit of the Other Side comes into dominion, the klippah of Malkut becomes manifest - Tree of Death, God forbid!

Concerning Yesod, Holy Tzaddik is a cognomen of Yesod, but so also is Brit - sign of the covenant, circumcision. If understood, this implies a mastery of desire-energy, a purification of thought and imagination, speech and action. If there is to be a reception of spiritual and supernal influxes of the Sefirot, or the Holy Light and Spirit, this is essential; the vessel of reception, our person and life, must be prepared, purified and consecrated, and uplifted to the Lord (Yahweh, Yeshua). In this regard you might wish to look up a discussion from some time ago in the forums entitled “Tzaddik: The Fifth Element.” It might prove interesting to you, and perhaps helpful.

While at times Malkut is associated with the Tree of Death, or Knowledge of Good and Evil, as has been said, the root of the Tree of Knowledge is Da’at, as the name implies; specifically, Da’at of Beriyah, for at the level of Atzilut there are no klippot, there is no evil and impurity. According to the masters of the tradition, the sin of Adam and Havvah (Eve) caused an admixture of evil with good, confusing evil with good, and therefore an impairment or corruption of Da’at. Thus, the rectification of the sin of Adam and Havvah is a separating of good from evil, choosing the good, and the restoration of true spiritual and supernal knowledge - Da’at; understanding that Da’at also means “union,” we may understand that true spiritual knowledge, understanding and wisdom comes from direct experience, and more so through conscious union with the Infinite Light and Holy One.

The very nature of Tzaddik is one who has Habad (Hokmah-Binah-Da’at) - knowledge and power of an actual spiritual or supernal realization, and who can transmit something of that knowledge and power (da’at and ruach), and so bring about the tikkune of Da’at, mending or rectifying the knowledge of the Spirit; hence, serving as something of a midwife, facilitating the awakening and spiritual realization of those who draw close to them - and this is the labor of Anointed Community, initiates who labor to realize this “righteousness,” who labor to come into being as tzaddik (righteous one), taking up the spiritual work of tzaddikim. The foundation of this, of course, is the development and evolution of our interior life; hence, contemplation, prayer and meditation, and good works - living according to our faith and knowledge.

As perhaps you might imagine prophecy and revelation have much to do with this, and likewise, the imparting of esoteric wisdom, and profoundly, the Divine Incarnation - embodiment of God Consciousness, Christ Consciousness.

Concerning the seeking of esoteric wisdom and actual spiritual realization, though, we may consider what the sages of wisdom have taught concerning the sin of Adam and Havvah, that they ate of the fruit of the Holy Tree prematurely, and therefore it became to them the fruit of the Tree of Death; had they waited until it was due season, and remembered and kept the first Shabbat holy, it would have been given to them by the Supernal One as a gift, and it would have been the fruit of the Tree of Life to them. In this there is something of a teaching of the need for a work of preparation and self-purification if and when we seek esoteric wisdom and spiritual realization; something of the wisdom of waiting upon the Spirit of the Lord (Ruach Yahweh) and an active co-labor with the Spirit.

I don’t know if this might be helpful in your contemplation, but these are some thoughts that arose and I’m inclined to share.

May the Supernal One shine upon you this day and bring you peace and joy! Amen.

That's of interest, thanks. Regarding the timing of esoteric knowledge, my awakening came unbidden, rather stormily at a crisis of health. Life would be so much easier if happened gently in response to my work I could have prepared. How is the action of Adam connected to the shattering of vessels, that seems like cosmogony not a moral choice.

If we look into the Zohar, in discourses on Bereshit (Genesis), it is taught that countless universes were created and destroyed before the creation of this universe. Likewise, we are taught that creation transpires through tzimtzum (restriction, concealment) and shiverat ha-kelim (shattering of vessels); thus a natural and integral part of the action of creation, and we may assume an integral part of the ongoing creation, understanding creation continually being renewed, enacted, by Elohim, the All Powerful One.

That said, in that something of Elohim was in Adam and Havvah - image and likeness of Elohim, and in that the soul of Adam, humanity, encompasses the world, or entirety of creation, stretching from earth to heaven, and even beyond, reaching into the Supernal Abode, when Adam and Havvah sinned, damaging their nefesh and ruach, dividing nefesh and ruach, and therefore impairing neshamah, diminishing the action of neshamah, so also a shattering of vessels, and a division in the Unique Name - Yahweh; separation, divorce, if Tiferet (Vau) and Malkut (Hey final). There is, though, the power in the Human One to bring about the tikkune of soul, and so the tikkune of the world, angels and the Sefirot - The Name; this is revealed and enacted in the Gospel, the Messiah - the one anointed with the radiance of the Supernal Crown (Keter), the Supernal Light and Spirit, full rectification of Da'at through a complete self-offering, full reintegration, unification, with the Infinite Light and the Eternal One (Yahweh). This, of course, is a divine action we are all to enact; hence, "Take up you cross and follow me."

Even when there is a spontaneous awakening of consciousness and energy, still the labor of preparation and self-purification applies, for our initial awakening itself is not full realization or enlightenment, and there are always greater influxes of the Holy Light and Spirit that are possible for us - a greater anointing; certainly so, for ours is an ascent into the One-Without-End, and therefore there is no end in sight to our realization. This I can definitely bear witness to after some decades as a sojourner in the Way.

HiYes, though it's heaven sent precocity as if God is returning the favour . I appreciate the discourse. I wonder if the process of creation had been running for quite a while prior to Adams advent, why should he bear the mantle of behaviour superior to the creator. Is there a progressive evolution tacit, so Adam is made in order to make sense and redeem the creative cycle. If Adam is only elohim infused, can he live up to yaweh levels. My awakening, sometimes makes me really angry...It caused quite a lot of damage the work for me is to repair and make sense of it. Anyway, I have plenty to dwell on. Thanks